Paul hastily wrote off humanity, unlike the Psalmist who knew better

 

Let God be true, but every man a liar.

-- Romans 3:4

I said in my haste, All men are liars.

-- Psalm 116:11 

Paul's private experience of resurrection faith lead him to an excess of presumption and of despair

 

And if Christ be not raised, your faith is vain; ye are yet in your sins. Then they also which are fallen asleep in Christ are perished. If in this life only we have hope in Christ, we are of all men most miserable.

-- I Corinthians 15:17ff.

Are they servants of Christ? I am a better one--I am talking like a madman--with far greater labors, far more imprisonments, with countless beatings, and often near death.

-- II Corinthians 11:23

 

Are not all or most evangelical virtues and graces in danger of extremes? As there is, God knows, too often a defect on the one side, so there may be an excess on the other: may not hope in God, or godly sorrow, be perverted into presumption or despair?

-- Thomas Sprat (1635-1713) 

On the contrary, the frenzy of negation will burn itself out

 The old progressives—whether Marxists, socialists, or New Deal liberals—wanted to construct a better world, and they had an idea of what that would look like. “The new frenzy is an activism not of construction but of negation” in which “the point is to undo, to liberate and emancipate." 

Thus, “the mode is one of undoing, taking apart, deconstructing, and critique, all in the name of emancipation, liberation, self-determination, and choice.”

This frenzy of negation is all-consuming and self-consuming. Snell notes how the sexual revolution, predicated on infertility and the termination of pregnancy, now turns against the sexed body itself, with the ideology of transgenderism.

The frenzy of negation will never end, it should be noted, for these activists “do not seek anything.” Thus, there is no goal, just a constant conflict against objective reality.

More. 

Nature abhors a vacuum, and those who fail to reproduce, or who extinguish themselves, will be replaced by those who do reproduce, and by those who give each other life and build rather than dismantle and destroy.

Do not sing "keep me free from birth". Choose life.

 

 

 

Creepy connubial Christ talk at First Things and the Book of Revelation

Loving with Mary :

Mary, the Shulammite, turns around to Jesus. In his voice and face, she recognizes her husband, her Lord. Jesus is the groom; we ourselves are Mary, the Shulammite. Her grief is our grief, her tears our tears, and her despair our despair. ...

We, his bride, hold on to him, united to him in faith. Every Eighth Day, he comes to us in the preaching of the gospel; every Sunday morning in the breaking of the bread.

When we walk into church and the doors close behind us, we enter into heaven. Eastertide begins; time and space are reconfigured. It is the Eighth Day; we are in Paradise. Eve, the Shulammite, Mary Magdalene—we all join Jesus at the altar. Bread and wine show up. It’s a marriage supper. Our groom, our Lord, unites himself to us, his bride.

Hallelujah! For the Lord our God the Almighty reigns.

Let us rejoice and exult and give him the glory,

for the marriage of the Lamb has come,

and his Bride has made herself ready;

it was granted her to be clothed

with fine linen, bright and pure—

for the fine linen is the righteous deeds of the saints (Rev. 19:6–8)

And you thought gender confusion was so . . . fringe.

Save Your Selves From The Libertarians: They Think You Are Worth Less Over Time

As Megan McArdle thinks, formerly of The Atlantic, here:

Human capital is like almost any other form of capital: it is a depreciating asset.  The longer you stay out of the workforce, the less valuable you are to potential employers.  You lose market intelligence and industry connections.  Your technical knowledge and skills atrophy.  And as my colleague Don Peck wrote in a devastating piece last year, the psychological effects of long-term unemployment change you permanently.  Many of the people who have now been unemployed for years may never work again, or not at anything like the income that they had been expecting. ... Now think about what is happening to millions of people out there ... whose savings and social networks are exhausted (or were never very big to begin with), who are in their fifties and not young enough to retire, but very hard to place with an employer who will pay them as much as they were worth to their old firm. Think of the people who can't support their children, or themselves.  Think of their despair. That is what these numbers mean: millions of people, staring into the abyss of an empty future.  We don't know how to re-employ them.  The last time this happened, in the Great Depression, World War II eventually came along and soaked up everyone in the labor force who could breathe and carry a toolbag.  I hope to God we're not going to do that again, so what are we going to do with all these people?

----------------------------------------------------------------

That's what objectivism does to people. It turns them from your brother into The Other. But in your heart you know it is not so. You'll only be an object if you let them make you one, but to G-d you'll always be a subject, in which He is deeply interested.

Behold the fowls of the air: for they sow not, neither do they reap, nor gather into barns; yet your heavenly Father feedeth them. Are ye not much better than they?

-- Matthew 6:26

Pick Your Poison

Sunday's sermon was based on 2 Corinthians 12:1 ff., but what caught my attention was the Gospel appointed for the day, from Mark 6:1 ff., where Jesus sends out the disciples "by two and two," commanding them to take "nothing for their journey, save a staff only" and to "be shod with sandals."

The parallel in Matthew 10 contradicts these details, where Jesus says "provide . . . neither shoes, nor yet staves . . ." (vss.9-10), whereas Luke fails to mention the staves altogether, but agrees with Matthew about the footwear (10:4).

Neither Mark nor Luke represent the episode in the explicit eschatological terms which thoroughly infuse Matthew's parallel account. Indeed, Matthew transfers much of the eschatological imagery and language which Mark reserves for the yet somewhat distant time of his "little apocalypse" in Mark 13 into a much earlier period of the ministry of Jesus. In Matthew 10:23 Jesus says, "For verily I say unto you, Ye shall not have gone over the cities of Israel, till the Son of man be come." This latter is the startling saying which so preoccupied the imagination of Albert Schweitzer's Quest of the Historical Jesus. As such these differences are a reminder of how the author of Matthew is at pains to correct the record of Mark. Luke also does this in his own way and at a later date, and openly states it as his aim in providing his own orderly and accurate account, the existence of other similar declarations of the gospel (presumably Mark and Matthew) notwithstanding (Luke 1:1 ff.). The Synoptics thus represent a stream of tradition worked and reworked because of perceived but unstated deficiencies, the fact of which underscores the importance of the work of redaction criticism and of the need to let the individual compositions speak for themselves and be understood on their own terms as much as is possible.

Every critic will have his favorite problem texts from the Bible. One of mine is from 2 Peter 2:6-8 where the reader is reminded about righteous Lot, who "vexed his righteous soul from day to day with their unlawful deeds" in Sodom and Gomorrah. Jesus is made to recount this story of Lot's escape from God's judgment on those cities in Luke 17:28 ff. But neither author seems to be in the least bothered by the seamy conclusion of the story in Genesis 19 whereby "both the daughters of Lot" were "with child by their father" (vs. 36). Having lost their husbands (!) to the fire from heaven and being unable to find new ones in their mountain hideaway, they got their father senseless drunk (on successive evenings, at least) to get children by him without his knowledge. The apples don't fall far from the pillar of salt, so to speak. What a family.

And never mind the internal problems with the story in Genesis 19. Are the daughters virgins (vs. 8) even though they have husbands (vs. 14)? Or has some considerable but unstated period of time intervened? Lot at length finds himself in difficult straights, barricaded in his house, but does a righteous man offer to throw his own flesh and blood to a mob of rapists in the street to protect the messengers of God within? It's as if none of this is known, or matters, to the authors of 2 Peter and Luke.

Another wonder is the famous example from Titus 1:12 f., which approvingly quotes the ancient maxim "The Cretans are alway liars." If you need a proof text for stereotyping an ethnic group, there you have it. Some say such reputations were justly deserved, however politically incorrect it may be today to say so openly. But it is hard to imagine the Paul of the Epistle to the Romans saying such a thing: "If it be possible, as much as lieth in you, live peaceably with all men" (12:18).

Some problems are more serious than others, for example, the difficulty with identifying Cyrenius the governor of Syria from Luke 2:1 f. It bears repeating, however, that such problems are not unique to the Bible. Tacitus' understanding of the Jews in his Histories is riddled with mistakes, but we don't give up in despair of learning from him about matters nearer to Rome because of it. It should more often be considered that the weaknesses we discover on the page are more nearly a reflection of our own, and tell us more about the human condition than we care to admit, the theme of the sermon, had I been paying better attention.